Jeremiah 40:4
But now, behold, I am freeing you today from the chains that were on your wrists. If it pleases you to come with me to Babylon, then come, and I will take care of you. But if it seems wrong to you to come with me to Babylon, go no farther. Look, the whole land is before you. Wherever it seems good and right to you, go there."
But now, behold
This phrase serves as a divine interruption in the narrative, signaling a shift in Jeremiah's circumstances. The Hebrew word for "behold" (הִנֵּה, hinneh) is often used to draw attention to something significant. It invites the reader to pause and consider the gravity of the moment. In this context, it underscores the miraculous nature of Jeremiah's release, emphasizing God's providential care and the unfolding of His divine plan.

I am freeing you today
The act of freeing Jeremiah is both literal and symbolic. The Hebrew root for "freeing" (פָּתַח, pathach) implies opening or setting loose. This liberation is not just from physical chains but also represents spiritual and prophetic freedom. It highlights God's sovereignty in orchestrating events for His purposes, reminding believers of the ultimate freedom found in God's will.

from the chains on your wrists
Chains symbolize bondage and oppression. Jeremiah's release from them is a powerful image of deliverance. Historically, chains were used to restrain prisoners, and their removal signifies a restoration of dignity and autonomy. Spiritually, it reflects the breaking of spiritual bondage, pointing to the freedom believers have in Christ.

If it seems good to you to come with me to Babylon, come
This phrase presents a choice, reflecting God's respect for human agency. The Hebrew word for "good" (טוֹב, tov) conveys a sense of well-being and favor. The offer to accompany the Babylonian official to Babylon is an invitation to safety and provision, illustrating God's care even in exile. It also foreshadows the broader theme of God's presence with His people, regardless of their physical location.

and I will look after you
The promise of care is a reassurance of God's provision. The phrase "look after" (פָּקַד, paqad) in Hebrew can mean to attend to or provide for. This assurance reflects God's faithfulness and His commitment to His servants. It serves as a reminder that God is a shepherd to His people, guiding and protecting them through life's uncertainties.

But if it seems wrong for you to come with me, then do not come
Here, the freedom of choice is reiterated, emphasizing personal discernment and conscience. The word "wrong" (רַע, ra) in Hebrew can mean evil or distressing. This choice respects Jeremiah's autonomy and highlights the importance of aligning one's decisions with God's will. It encourages believers to seek God's guidance in their choices, trusting in His wisdom.

Look, the whole land is before you
This phrase echoes God's promise to Abraham, offering a sense of boundless opportunity and divine provision. The imagery of the "whole land" signifies freedom and potential. It reassures Jeremiah of God's continued presence and the fulfillment of His promises, encouraging believers to trust in God's plans for their lives.

Go wherever it seems good and right to you
The final phrase underscores the theme of divine guidance and personal responsibility. The words "good" (טוֹב, tov) and "right" (יָשָׁר, yashar) in Hebrew convey moral and ethical integrity. This directive encourages Jeremiah to walk in righteousness, trusting in God's leading. It serves as an inspiration for believers to pursue paths that align with God's truth and righteousness, confident in His guidance and provision.

Persons / Places / Events
1. Jeremiah
A prophet of God who warned Judah of impending judgment and was later freed by the Babylonians.

2. Nebuzaradan
The captain of the guard under King Nebuchadnezzar of Babylon, who released Jeremiah from his chains.

3. Babylon
The empire that conquered Judah and Jerusalem, leading to the Babylonian exile.

4. Judah
The southern kingdom of Israel, which faced destruction and exile due to its disobedience to God.

5. The Land
Refers to the land of Judah, which Jeremiah is given the freedom to choose to stay in or leave.
Teaching Points
Divine Liberation
God orchestrates our freedom, both spiritually and physically. Just as Jeremiah was freed from his chains, believers are freed from the bondage of sin through Christ.

Choice and Guidance
God provides us with choices and the wisdom to make them. Jeremiah's freedom to choose where to go reflects the free will God grants us, along with His guidance.

Trust in God's Provision
Nebuzaradan's offer to care for Jeremiah in Babylon is a reminder that God provides for His people, even in foreign lands or difficult circumstances.

Faithfulness in Uncertainty
Jeremiah's situation teaches us to remain faithful and trust God, even when the future is uncertain or when we are given difficult choices.

God's Sovereignty
The unfolding events show God's control over nations and individuals, reminding us that He is sovereign over our lives and circumstances.
Bible Study Questions
1. How does Jeremiah's release from chains symbolize spiritual freedom in Christ, and how can we apply this to our lives today?

2. What can we learn from Jeremiah's choice about seeking God's guidance in our own decision-making processes?

3. In what ways does God's provision in Jeremiah's situation encourage us to trust Him in our current circumstances?

4. How does the theme of divine sovereignty in Jeremiah 40:4 relate to other biblical accounts of God's control over history?

5. Reflect on a time when you faced a significant choice. How did you seek God's guidance, and what was the outcome? How does Jeremiah's account inspire you in similar situations?
Connections to Other Scriptures
Jeremiah 29:11
This verse speaks of God's plans for a future and hope, which connects to Jeremiah's freedom and the choices he is given.

Genesis 13:9
Abraham offers Lot the choice of land, similar to the choice given to Jeremiah, highlighting the theme of freedom and divine guidance.

Deuteronomy 30:19
The call to choose life and blessings, paralleling the choice Jeremiah has to make.

Psalm 37:23
The steps of a good man are ordered by the Lord, reflecting the divine guidance in Jeremiah's decision.

Acts 16:26
Paul and Silas are freed from their chains, symbolizing spiritual and physical liberation akin to Jeremiah's release.
Jeremiah a Free AgentD. Young Jeremiah 40:2-6
A Strait Betwixt TwoS. Conway Jeremiah 40:4, 5
People
Ahikam, Ammonites, Baalis, Babylonians, Ephai, Gedaliah, Ishmael, Jaazaniah, Jeremiah, Jezaniah, Johanan, Jonathan, Kareah, Nebuzaradan, Nethaniah, Seraiah, Shaphan, Tanhumeth
Places
Babylon, Edom, Jerusalem, Mizpah, Moab, Ramah
Topics
Along, Babylon, Bad, Behold, Care, Chains, Convenient, Evil, Eye, Forbear, Freeing, Hands, Ill, Lies, Loose, Loosed, Mind, Please, Prefer, Release, Seem, Seemeth, Seems, Sight, Thither, To-day, Wherever, Whither, Wrists, Wrong
Dictionary of Bible Themes
Jeremiah 40:4

     5126   arm
     6659   freedom, acts in OT

Jeremiah 40:1-4

     5251   chains

Library
In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

The Nations of the South-East
Israel was cut in two by the Jordan. The districts east of the Jordan were those that had first been conquered; it was from thence that the followers of Joshua had gone forth to possess themselves of Canaan. But this division of the territory was a source of weakness. The interests of the tribes on the two sides of the river were never quite the same; at times indeed they were violently antagonistic. When the disruption of the monarchy came after the death of Solomon, Judah was the stronger for the
Archibald Sayce—Early Israel and the Surrounding Nations

Flight into Egypt and Slaughter of the Bethlehem Children.
(Bethlehem and Road Thence to Egypt, b.c. 4.) ^A Matt. II. 13-18. ^a 13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the
J. W. McGarvey—The Four-Fold Gospel

That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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